1. The Path of Sunnah -1–
THE PATH OF SUNNAT..................................................6
CHAPTER ONE .............................................................6
The discussion on the proofs and evidences in the
Shariah ........................................................................6
The Qur`aan Kareem is an everlasting statute, fully
encompassing way of life and a complete guide for
practice........................................................................6
Who occupies the mantle of formulating laws and
what are its qualifications? .........................................8
The implementers of the Divine Laws is man ............9
The all-encompassing truth of the Qur`aan Majeed
and the perfection of Islaam......................................10
The veracity of the Qur`aan Majeed and the honour of
islaam in the eyes of others.......................................13
Wahi Ghair-Matloo` and Hadith...............................17
The status of the Sunnat in the view of The Saahib-e-
Sunnat .......................................................................19
The value and grandeur of the pure teachings of Nabi
ρ in the view of others ..............................................21
Ijma and unanimity are also proofs in the Shariah ...23
The Khilaafat and Sunnat of the Khulafa-e-
Raashideen ................................................................23
A misconception and its elimination ........................26
The Sahaaba-e-Kiraam τ are also Mantles of Truth
and their Ijma’ is proof .............................................31
Ijma-e-Ummat...........................................................34
The practices of Khairul Quroon (best of eras) is also
a Hujjat......................................................................36
Another objection .....................................................41
Third objection..........................................................44
Fourth Objection .......................................................48
Islaamic Fiqh and Qiyaas are also Shar`i proofs ......52
The Qiyaas of the Pious and abstemious ..................56
Qiyaas is not bid’ah ..................................................57
Summary...................................................................60
1

2. The Path of Sunnah -2–
A salient and significant discussion regarding Qiyaas
..................................................................................60
CHAPTER TWO: .........................................................66
The lexicographic and Shar`i definition of Bid`ah and
the different types and its explanation ......................66
The Akaabireen Ulama of Deoband .........................73
The belief of the Ulama of the Barelwi ....................73
The definition of Bid`ah according to the Ulama of
Lexicography ............................................................74
The Shar`i meaning of Bid`ah ..................................76
The Akaabireen of the Ulama-e-Deoband ................79
The fabrication of Mufti Ahmad Yaar Khaan ..........88
A doubt and its clarification......................................90
Another glaring error of Mufti Ahmad Yaar Khaan
Saheb.........................................................................91
A basic error of the Ahle Bid`ah...............................92
The difference between Bid`ah-e-Hasan and Bid`ah-e-
Sayyia......................................................................101
The claim of Mufti Ahmad Yaar Khaan.................105
CHAPTER THREE ....................................................106
A glance at the proofs which have been cited to
substantiate and give permissibility to the various
bid’ahs.....................................................................106
Is there initial permissibility in a thing? .................107
Another error of Mufti Ahmad Yaar Khaan Saheb and
his ilk.......................................................................117
CHAPTER FOUR.......................................................122
It is a bid’ah for anyone to specify (their own) time
and conditions in acts of Ibaadat.............................122
The ruling regarding the specification of any
particular condition or manner which was specified by
the Sahaabah τ ........................................................126
Hadhrat Ibn Mas’ood τ and the audible (loud)
recitation of Durood Shareef in the Masjid. ...........131
The status of Hadhrat Abdullaah Ibn Mas’ood τ in
Nabi’s ρ opinion .....................................................134
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3. The Path of Sunnah -3–
Hadhrat Abdullaah bin Umar τ...............................135
An error of the author of Anwaarus Saati’a............140
Hadhrat Ali τ...........................................................145
Hadhrat Abdullaah Ibn Abbaas τ............................147
Hadhrat Sa’eed bin Musayyib τ..............................148
Hadhrat Uthmaan bin Abil ‘Aas τ ..........................148
Some Aqli proofs in refutation of Bid`ah ...............149
CHAPTER FIVE ........................................................151
Is there any benefit in bid’ah which is substantiated
by proofs? ...............................................................151
CHAPTER SIX...........................................................158
What is to be done if there is doubt as to whether a
thing is Sunnah or Bid’ah?......................................158
CHAPTER SEVEN ....................................................163
The celebration of Meelaad ....................................163
The date for Meelaad gathering ..............................165
The extraordinary proof of Mufti Ahmad Yaar Khaan
................................................................................170
Making Qiyaam (standing) in Meelaad ..................171
To celebrate Urs......................................................173
Loud Thikr ..............................................................178
To solidify (make mausoleums out of) the graves of
the Auliyaa and build domes thereupon .................183
The ruling to demolish domes ................................189
The objection of the opposition ..............................192
Placing cloths (chadar) and flowers on the graves .200
The ‘wonderful’ proof of the Mufti Saheb .............204
A new discovery! ....................................................206
Another benefit of solidifying graves .....................207
Appointing attendants at the graves........................208
The dua after Salaatul Janaaza................................209
The proofs of Mufti Ahmad Yaar Khaan for dua after
Janaazah Salaat and its reply ..................................216
Another proof of the opposition party ....................217
To recite Thikr and Qur`aan Majeed, etc. whilst
accompanying the deceased....................................220
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4. The Path of Sunnah -4–
Athaan at the graveside...........................................223
Kissing the finger during Athaan............................229
The research regarding practicing on weak Ahaadith
................................................................................231
Another weighty proof for kissing the fingers........233
The chapter on writing on a shroud ........................235
The ruling of Isaal-e-Thawaab through bodily and
material means ........................................................236
Taking remuneration for recitation of Qur`aan Majeed
................................................................................239
The mas’alah of remuneration and Imaam Abu
Hanifah (rahmatullah alayh) ...................................243
To specify days for making Isaal-e-Thawaab.........245
The discussion on gathering in the home of the
deceased and cooking food there ............................246
Eating at the house of the bereaved, having 'saatwa',
'chaaliswa', etc. according to the Hanafi Fuqahaa ..248
The first objection of the opposition.......................251
Second objection.....................................................253
Third objection........................................................254
To make Khatam on food which is presented as Isaal-
e-Thawaab for the deceased....................................255
To spread the mat....................................................256
An appropriate and suitable plan for fulfilling the
dues of the deceased ...............................................257
Passing around the Qur'aan.....................................261
Proof of the advocators ...........................................262
To keep names like 'Abdun Nabi' and 'Abdur Rasul'
................................................................................265
The logic of Mufti Ahmad Yaar Khaan..................267
CONCLUSION...........................................................269
First Objection ........................................................270
Second Objection....................................................273
Third Objection.......................................................274
Fourth Objection .....................................................275
Fifth Objection........................................................275
4

5. The Path of Sunnah -5–
Sixth Objection .......................................................276
Seventh Objection...................................................277
Eighth Objection .....................................................278
Ninth Objection.......................................................279
Tenth Objection ......................................................280
Eleventh Objection .................................................281
5

6. The Path of Sunnah -6–
THE PATH OF SUNNAT
CHAPTER ONE
The discussion on the proofs and evidences in the
Shariah
Many, many thanks and appreciations are expressed unto
Allaah Ta`ala that He has made us amongst mankind. After
having created us amongst mankind, He has further
endowed us with the blessing of being Muslims. Further to
this, He has granted us the everlasting favour of being
amongst the Ummat of the Greatest of all creation, Hadhrat
Muhammad Mustafa ρ. If we ever contemplate expressing
our Shukr (gratefulness) for the innumerable bounties
bestowed upon us by Allaah Rabbul Izzat, then not only
will this be impossible, it is something beyond our
capabilities. In fact, we are truly unable to even count the
favours bestowed upon us. Allaah Ta`ala states in the
Qur`aan Majeed,
‫ه‬ ‫ا‬ ‫ّوا‬ ‫وان‬
“If you (try to) count the blessings of Allaah (bestowed
upon you o man!), you will never be able to enumerate
them.”
The Qur`aan Kareem is an everlasting statute, fully
encompassing way of life and a complete guide for
practice
The Ulama of Jurisprudence have stated four sources of
principle, proof and evidences in the Shariah: The Qur`aan
Majeed, Sunnat, Ijma and Qiyaas. In fact, Ijma and Qiyaas
are directly related to and derived from the Qur`aan
Majeed and Sunnat.
6

7. The Path of Sunnah -7–
Insofar as the principles for the guidance of this universe
are concerned, there are two parts. The first part comprises
an all-encompassing principle, that which is immutable,
unchanging, which has obligatory laws and practices,
which is free from the contamination of man, whose words
are protected, and which is an everlasting source of
guidance for all creation. The name of this fountainhead
and source of guidance is -- Wahi Matloo or the Qur`aan
Majeed.
The true Math-hab or Deen (religion) is that one whose
basis and foundation stems from truth. It is that whereby a
differentiation can be made between good and evil beliefs,
actions and character. It is also that whereby internal and
external reformation can be effected thereby saving one
from the punishment. It is that whose principles, together
with being definitive are so complete and concise that they
suffice for all worldly and Deeni needs. Allaah Ta`ala, The
Creator of Fitrat (inherent qualities) has kept the
foundation and basis of Islaam on Fitrat. Regarding this,
Allaah Ta`ala mentions in the Qur`aan Majeed:
‫ا‬ ‫ا س‬ ‫ةا ا‬
The true Deen (religion) is that one which operates on a
definitive path chalked out by Allaah Ta`ala, and every
true and proper Fitrat bows its head in acceptance to it. It
is not something which is formulated (by man) and man
has no intervention therein. A trait of a false and incorrect
religion is that its basis is the results of whims, fancies and
opinions. It has no truck or relation with Fitrat. It projects
outer façade of attraction, whereas it is devoid of guidance.
7

8. The Path of Sunnah -8–
Who occupies the mantle of formulating laws and
what are its qualifications?
In proportion to how much knowledge a person has with
regard to the future, to that level will he be in a position to
make the most correct and applicable laws and
constitution. Insofar as the means, experience, Qiyaas,
hawaas (sensory perceptions), etc. of man attaining the
knowledge of the future, is limited, incomplete and
deficient. This is the reason why man will never be able to
effectively formulate and prescribe laws and rules
(whereby to live properly). Man’s weak efforts in this
regard, where governments etc. are formulating
constitutions and the like, need to be altered ever so often
to accommodate many things, and it needs constant
patching. This fact is being witnessed all the time, and will
be until the Day of Qiyaamah. The formulation of every set
of laws and constitution has some or other motive. The
lawmaker, if he has any compassion and feelings for the
subjects, who are going to follow this law, and if he is their
true benefactor and places their needs before his own, then
he has to formulate such laws, whereby the adherents will
be benefited. In order to achieve such a feat, how much of
reflection and research will have to be made! Only such a
person will be able to formulate such laws which are
beneficial and not in need of changing, who encompasses
perfect knowledge and is most knowledgeable. He must be
a genuine benefactor and merciful, who is free from any
motive and not in need of anything. It is apparent that
besides the Creator of the creation none other has this
complete and total knowledge. None is more merciful than
Ar-Rahmaan and it is no hidden matter that none is more
independent than As-Samad.
In essence, besides Allaah Ta`ala there is no other being
who can formulate a more perfect and complete set of laws
8

9. The Path of Sunnah -9–
and flawless constitution. “Indeed, for Him (in His
control) is all creation and matters.” In any case, is there
anyone else who is more rightful to this mantle other than
Him? “There is no Hukm, except by Allaah.”
In this regard we see that this divinely revealed set of laws
and constitution spans the entire creation. Every single
creation of Allaah Ta`ala is subject to this system and
subservient to the Law and Direction of Allaah Ta`ala.
None has the power to oppose this system also. “And you
will not find in the Sunnat of Allaah any change.” If we
had any choice of interference in this Divine system, then
we would have made mangoes or almonds grow on the
melon plant, we would have grown dates without their pits,
we would have given horns on the head of donkeys, or
removed the horns from bulls and goats, etc. We would
have allowed our ignorance and silliness to play a part in
this system. However, this system is beyond our control
and free from any flaw and fault. It is unchangeable and
flawless. Every single speck in the universe is being
controlled to the minutest detail. Every single atom and
creation is totally under the control of Allaah Ta`ala, from
the heavens to the earth, from the earth to the stars, from
the ground to the Arsh. Every single one of them is subject
to His decree and is under His Control.
The implementers of the Divine Laws is man
From amongst all the creations in the universe, only
mankind is such that he has been blessed by Allaah Ta`ala
with the special abilities, skill and aptitude, and he has
been given limited freedom of choice. He is expected to
fulfil the Divine Laws by utilising this freedom of choice.
The name given to these laws is Deen and Math-hab.
Allaah Ta`ala has sent a Nabi in order to teach, remind and
guide mankind in this Deen. For this very teaching and
9

10. The Path of Sunnah - 10 –
guiding, Allaah Ta`ala sent the last and best of all
Ambiyaa, Hadhrat Mohammad Mustafa ρ, who has
brought to a close and perfection this Deen. Prior to his
demise, before a distinguished crowd, on the sacred land of
Arafaat, this Aayat was revealed, “On this day have I
perfected for you your Deen (religion), and completed
upon you My favours, and I have preferred for you Islaam
as a Deen.” [Surah Maidah, Ruku 1]
The purport of this sacrosanct verse was that until the Day
of Qiyaamah there will not be any other religion and this
Deen of Islaam will remain without any alteration or
abrogation. Whatever was needed for the guidance of
man, has been revealed. If any person has to introduce
into the Deen anything which was not taught by Nabi ρ,
then in reality he is making this claim that the Deen is
incomplete and imperfect, and in need of his newfangled
innovation. Alternatively, he is making this claim, that
Nauthubillah, notwithstanding Nabi ρ being most kind and
merciful (amongst mankind), did not show the best and
most perfect way. In essence, just as he had a very high
mantle amongst mankind, so too was the Deen he
propagated. Who is capable enough to falsify this perfect
Deen or to claim imperfections therein? There can never be
any subtractions or additions to what is Divine. There is
nothing, be it apparent or concealed, regarding man’s life,
which has not been accommodated for.
All knowledge is in the Qur`aan but,
The intelligence of man falls short of its comprehension
The all-encompassing truth of the Qur`aan Majeed
and the perfection of Islaam
1. Khalifa-e-Raashid, Hadhrat Umar τ once said, “We
were amongst the most abased of man, and Allaah had
10

11. The Path of Sunnah - 11 –
granted us honour with Islaam, hence if we ever seek
honour in anything besides what Allaah had honoured us
with, Allaah (will once again) debase us.” [Mustadrak,
page 62, vol. 1]
2. Khalifa-e-Raashid and the Mujaddid of the first
(Islaamic) century, Hadhrat Umar ibn Abdil Azeez
(rahmatullah alayh) once mentioned during a lecture,
“Amma Ba`ad! After the passing of your Nabi ρ there is no
other Nabi to come, and after Allaah Ta`ala had revealed
His Perfect Kitaab, there is no other Kitaab to come.
Those things which Allaah Ta`ala had made Halaal will
remain Halaal until the Day of Qiyaamah, and those
things which He has made Haraam will likewise remain
Haraam. I am not a decision-maker of my own, I merely
comply and follow the Divine Laws which have been laid
down.” [Seerat ibn Jowzi, page 108]
After mentioning these words he said, “Know! I am no
innovator, rather I am a follower.” [Al-I`tisaam, page 101]
3. Hadhrat Imaam Maalik (rahmatullah alayh) –
passed away 179A.H. – refuting bid’ah mentioned, “He
who innovates a bid’ah in Islaam, and he deems it a good
deed, is indeed laying claim that Muhammad ρ has
betrayed the Risaalat, because Allaah Ta`ala stated, ‘On
this day have I perfected for you your Deen…’ therefore
whatever was not (a part of) Islaam on that day can most
certainly not be (a part of) Islaam today.” [Kitaabul
I`tisaam, vol. 1, page 47]
4. Allamah Hassaamud Deen Ali Muttaqi Al-Hanafi
(passed away 975 A.H.], stated in refutation of Bid’ah and
the bid`atees, “Indeed this specific gathering on the third
day, is neither a Fardh nor a Waajib, nor a Sunnat nor
Mustahab. There is also no benefit in it or any advantage
11

12. The Path of Sunnah - 12 –
for the Deen. In fact, it entails censure, criticism and
reproach on the Salf, in that they did not enumerate it, also
upon Nabi ρ because he had (supposedly) abandoned the
rights of the deceased, and also upon Allaah Ta`ala in that
He had not perfected the Deen (and that this Deen depends
on these innovations!). Indeed Allaah Ta`ala states, ‘On
this day have I perfected for you your Deen…’” [from
Tafheemul Masaa`il, page 172]
5. Imaam Rabbaani, Hadhrat Mujaddid Alf Thaani
(rahmatullah alayh) – passed away 1024 A.H. – stated in
refutation of the bid`atees and Bid’ah, “The darkness of
Bid’ah has overwhelmed the lustre of the Sunnat and the
splendour of the creed of our beloved Nabi ρ has been
stained with the muddiness of new innovations. Surprising
is (the attitude of) those people who deem and regard as
good such bid`ahs and innovations, and they have firm
belief in these Bid`ahs being deeds of virtue. They seek the
completion of the Deen and the creed in these new
accretions. They (even) propagate and encourage towards
these innovations. Allaah Ta`ala had placed them on the
Straight Path, but they had not reflected that this Deen was
complete even before their innovations and that this
blessed Deen was finalised and also that the Pleasure of
Allaah Ta`ala lay in this (complete Deen minus the
innovations). As Allaah Ta`ala had mentioned, ‘On this
Day have I perfected for you your Deen.’ Therefore to seek
the (further) completion of the Deen in all these
innovations, would be tantamount to refutation of the
import of this blessed Aayat.” [Maktoobaat, part 4, page
94, Maktoob 260)
6. Mullah Ali Qaari Hanafi (rahmatullah alayh) – who
according to some was the Mujaddid of the eleventh
century, passed away 1014 AH – stated: “Allaah Ta`ala
states, ‘On this Day have I completed for you your
12

13. The Path of Sunnah - 13 –
Deen…’, hence we do not require or need any such matter
in this Deen to complete or perfect it, which is not part of
the Qur`aan Majeed or Sunnat.” [Sharhu Fiqh Akbar, page
10 – Khaanpuri]
In summary, the Deen of Islaam is such a total and perfect
system, that it is impossible to seek the pleasure of Allaah
Ta`ala in any other way. In the presence of this total and
complete way and system of life, there is definitely no
need to even glance at any other way of life.
The veracity of the Qur`aan Majeed and the honour
of islaam in the eyes of others
Those westerners upon whom the unfortunate Muslims
look upon as beacons, where from the men to the women,
children to elderly, they are imitated and followed to the
tee. Their fashions, ways of living and customs are
adopted. Let us have a look and see what their opinion of
this beautiful Deen of Islaam is:
1. A Christian writer for a Beirut Christian tabloid, Al-
Watan, writes: “The Prophet of Islaam had chalked out the
way for the Muslim nation to spread and subsist. If the
Muslims study their Qur`aan and Hadith properly, they
will find the solution to every problem therein.”
2. G. M. Ridwell writes, “There is deep truth and
veracity in the Qur`aan, which can be found in the words,
that, notwithstanding their being concise, they exude
strong and true guidance, which overflow with divine
wisdom.”
3. German orientalist, Emmanual Dosh, writes,
“Owing to the aid of this Qur`aan, the Arabs have
acquired a place amongst the elite nations of Europe.
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14. The Path of Sunnah - 14 –
These Arabs have shown light where there was darkness.
These Arabs had revitalised the intelligence of the Greek
philosophers, and they propagated the science of
philosophy, medicine and astronomy. They have also a
share in modern science. We will always mourn and rue
the day when Granada was taken from the hands of the
Arabs.”
4. Doctor Samuel Johnson writes, “The import of the
Qur`aan is so encompassing that it is suitable and apt for
every age and era.”
5. Ludolph Kriel writes, “The Qur`aan comprises
Aqaa`id, Akhlaaq and based on this the entire edifice of
laws is based. It has very wide-ranging and encompasses a
wide range of applications….”
6. A westerner writes in the book, ‘Life of
Muhammad’ (sallallahu alaihi wasallam), “As far as our
knowledge extends, there is not a single book in the entire
world, which has withstood any changes throughout
fourteen centuries, like the Qur`aan Majeed.”
7. The famous writer, Doctor Morris Francis writes,
“Insofar as its excellence in religious teachings is
concerned, the Qur`aan surpasses all other religious
books. In fact, we can safely claim that whatever
Scriptures were revealed from time immemorial, the
Qur`aan is the best.”
8. Doctor Morris further states, “The Qur`aan has
had such an effect on this world, whose excellence cannot
be surpassed.”
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15. The Path of Sunnah - 15 –
9. A doctor mentions in his dictionary, “The special
excellence of the Qur`aan is hidden in its all-encompassing
truth.”
10. A famous translator of the Qur`aan Majeed states,
“A miraculous Book like the Qur`aan could not have been
written by any human hand. This is a miracle in its own
standing which is better than the miracle of giving life to
the dead.”
11. Rev. Walrus B.D. writes, “The religion of the
Muslims which is based on the Qur`aan, is a peaceful and
secure religion.”
12. Godfrey Higgins writes, “The Qur`aan is the
consoler for the weak and poor and it thoroughly rebukes
the unjust.”
13. Another western Doctor states, “The foundation of
Islaam is on the Qur`aan, which overflows with the
knowledge of etiquette, discipline and civilisation.”
14. A Mr. John Dewport, writes in his book, Apology
for Muhammad and the Qur`aan, “In reality, the Qur`aan
is so pure from flaws that there is no need for even the
slightest amendment or improvement. If it is read from the
beginning to the end, then there is not a single word, which
will bring shame or embarrassment to the reader’s face
(because there is no single word of obscenity).”
15. Roman historian, Edward Gibbon, writes, “The
Qur`aan is the miraculous Scripture whose text is proven
to be unchanged.”
16. Padre Imaaduddeen, notwithstanding his being a
staunch enemy of Islaam and the Muslims, writes, “The
15

16. The Path of Sunnah - 16 –
Qur`aan today is the same Qur`aan which existed during
the era of Muhammad.”
17. Mr. Gibbons states, “The Qur`aan Majeed
encompasses all laws. It does not only comprise Fiqhi
laws, in fact, it includes civil issues, national issues and
many other aspects of life, too. As for those laws which
pertain to the spiritual and physical dimensions of man,
the Qur`aan explains in explicit and simple detail. It
comprises the laws of religion, social interaction, civil,
trade, military, governmental, etc. It details every aspect of
man, from, religious customs to worldly matters. The
Qur`aan is a Guide for the salvation of the soul, physical
well-being, general rights, rights of the self, and all
worldly and spiritual aspects.” [Taken from Naweed
Jaweed, pages 522-533]
This concise, complete and incomparable Kitaab struck
awe, fear and nervousness in the kuffaar, such that the
famous Briton Gladstone said in a loud tone, whilst
holding out a copy of the Qur`aan Majeed, “As long as this
Book remains on earth, this world cannot become civilised
or cultured.”
Harrington Thomas stated, “The Muslims cannot live
peacefully with another government whose religion is
different. The reason for this is that in the presence of the
laws of the Qur`aan, this is impossible.”
The Governor General in India wrote in 1843 to the Duke
of Wellington, “I cannot overlook this fact that the Muslim
nation is our avowed enemy. It is for this reason that our
official policy is that we seek the good offices with the
Hindus.”
16

17. The Path of Sunnah - 17 –
Such schemes and plots were hatched in order to eradicate
the existence of the Qur`aan Majeed and to deviate the
Muslims from their actual objectives, that even shaitaan is
struck aghast and dumbfounded. Lord Michael had stated
in clear unambiguous words, “The aim of our teaching is
that such youth are to be created whose hue and lineage
(outer façade) be pure Hindustani, but whose heart and
mind western.”
It was however the program of the English to snatch away
the wealth of Imaan from the Muslims through their
colleges, cinemas and clubs. Woe betide the Muslims who
have not appreciated and valued the true worth of this
Perfect and Complete Kitaab. They have not benefited any
guidance or taken lesson for the benefit of their souls and
bodies.
Wahi Ghair-Matloo` and Hadith
The second portion if guidance is that which is called
Wahi-Khafi, Wahi Ghair Matloo and Hadith. This
guidance was demonstrated in the best of examples by
Nabi ρ, whose life was a perfect mix of all aspects of
human-life. This is also known as the Sunnat-e-Rasul. The
Qur`aan Majeed refers to this aspect of guidance as
Hikmat.
‫بوا‬ ‫ا‬ ‫وا لا‬
And Allaah has revealed upon you the Kitaab and the
Hikmat
In this aspect of the Deen, Allaah Ta`ala has, just like in
the Qur`aan Majeed, taught mankind many essential
things. Just as man cannot exist and subsist without the
Divine Laws, so too, is he (his salvation) dependant on the
example of Nabi ρ. Following the Sunnat of Rasulullaah ρ
is just as imperative and important as following the
17

18. The Path of Sunnah - 18 –
Qur`aan Majeed. The reason being that in following both
these Guides, there exists obedience to Allaah Ta`ala.
Obedience to Allaah Ta`ala and to Rasulullaah ρ are not
two divergent paths or things. Just as following the
Qur`aan Majeed would mean obedience to Allaah Ta`ala,
so too, would following the Sunnat of Rasulullaah ρ mean
obedience to Allaah Ta`ala.
‫ا عا‬ ‫ل‬ ‫ا‬ ّ ‫و‬
And whoever follows the Rasul has indeed obeyed Allaah
It is a well-established, accepted and undisputed fact that
there is none better qualified or learned to demonstrate the
true import and meanings of reward, punishment, good and
evil, than Nabi ρ. Those things which he has declared
sinful and evil, can never be disproved by anyone else in
the universe. Similarly, those things which he has declared
good, can never be proved otherwise by any force on earth.
Every good and fine etiquette and trait which is to be found
the world over, that is generally accepted as cultured and
cordial, is the direct influence and teaching of Divine
Inspirations through the medium of the various Ambiyaa
υ, more especially that of our beloved Nabi ρ.
Every aspect and teaching of Nabi ρ was divinely inspired.
The chief objective of Nabi’s ρ life was to propagate the
teachings of Haqq and not to formulate them. Therefore he
was merely obeying and following the divine instructions
and it is likewise Fardh (obligatory) upon every person to
obey and follow him. The one who refutes and denies his
teachings and ways is a kaafir. The teachings and ways of
no other person, besides the Rasul, will ever be able to
attain this lofty mantle.
18

19. The Path of Sunnah - 19 –
The teachings of Nabi ρ conform to the natural
dispositions of man. If the guidance and teachings of The
True and Perfect Guide, Hadhrat Muhammad Mustafa ρ,
be followed and obeyed today as it is deserving to be
followed, then it will not be impossible that the Muslims
(of today) can encompass the same lustre and force of
Imaan which existed in the Sahaabah τ. Through this Deen
of Islaam and Sunnat of Rasul ρ can unity, true justice,
perfect safety and tranquillity once again be established on
earth. Never was there a perfect Guide like him (Nabi ρ)
before and never will there be the likes of him until
Qiyaamah.
From the time of birth until death, from times of happiness
to times of grief and remorse, in fact, in every aspect of
life, man needs not look for his salvation and remedy,
anywhere else besides the Sunnat or Rasulullaah ρ and the
Shariah of Islaam, which is protected and present from all
angles. There is absolutely no need or even latitude for us
to lift our gazes towards any other religion, example, way
or custom. Alas! What need is there for the one who has a
strong fire burning in his own home to go out and try to
snatch or beg for light from a beggar? In fact, what need or
necessity is there to steal the flickering dull lamp?
The status of the Sunnat in the view of The Saahib-e-
Sunnat
Nabi ρ had stressed greatly on the adherence to the Sunnat
and holding onto it firmly. He had expressed great sadness
and also warned against abandoning it.
1). It is clearly stated in the narration of Hadhrat
Irbaadh bin Saariya τ that Nabi ρ said, “And binding upon
you is my Sunnat and the Sunnat of the Khulafa-e-
19

20. The Path of Sunnah - 20 –
Raashideen, The Rightly guided. Hold on fast to it, with
your canines and save yourselves from innovations,
because indeed every innovation is a bid’ah.” [Mustadrak,
vol. 1 page 96]
This authentic narration explains clearly that it is binding
upon every Muslim that he/she hold fast onto the Sunnat of
Nabi ρ and his Khulafa-e-Raashideen τ. Besides this there
is no other way. Delving and indulging in innovations
leads one astray and bid’ah leads to deviation.
2). Hadhrat Abdullaah Ibn Abbaas τ reports that on the
occasion of Hajjatul Widaa, Nabi ρ mentioned, “O People!
Indeed I have left amongst you such things, which if you
cling to, you will never be deviated – Kitaabullaah and the
Sunnat of His Nabi ρ.” [Mustadrak, vol. 1, page 93]
3). Hadhrat Aishah τ reports that Nabi ρ said that there
are six such types of people whom he curses, and Allaah
Ta`ala also curses them – amongst them is that person who
abandons the Sunnat of Nabi ρ. [Mustadrak, vol. 1, page
36]
4). Hadhrat Anas bin Maalik τ reports that Nabi ρ
mentioned on a specific occasion, “Whosoever turns away
from my Sunnat and not from amongst me.” [Bukhaari,
vol. 2, page 757]
What can be a worse fate for the one who abandons the
Sunnat, than if the Mercy unto Mankind, Rasulullaah ρ,
says that he is not from his Ummat?
5). Hadhrat Huzaifah bin Yamaan τ reports that
Rasulullaah ρ said, “There will be those after me who will
not be on my path, and they will not follow my Sunnat.
20

21. The Path of Sunnah - 21 –
Such men will rise amongst them whose hearts will be the
hearts of devils, in the form of humans.” [Muslim Shareef,
vol. 2, page 127]
The Kitaabs of Ahaadith are replete with (the virtues and
encouragement) to follow the Sunnat, that it will not be
easy to enumerate them. However, for the intelligent, the
few mentioned Ahaadith are sufficient to demonstrate the
import. However, as for those who wish to remain
oblivious of this fact, there exists no remedy for this
obstinacy in the entire world.
Hadhrat Shah Waliullaah Saheb (rahmatullah alayh) –
passed away 1176 A.H.- writes, “I say that the edifice and
administration of Deen is dependant upon following the
Sunnat.” [Hujjatullaah, vol. 1, page 170]
The value and grandeur of the pure teachings of Nabi
ρ in the view of others
This is a clear and evident reality that the coming of Nabi ρ
brought fruition and completion to the Deen from every
angle. It was the seal of all prophethood. The Final Divine
Message had reached earth. The final brick for the
structure of Deen was put in place by the coming of the
Last Rasul ρ. The universe was struck with brilliant lustre
which outshone that of the stars, and it never set. Leave
alone our own, even the others were constrained to
acknowledge that the sun of Nubuwwat was a great
benefactor of mankind.
1). A Mr. Edward, professor of a university,
mentioned, “The effect and success of the Prophet ρ, in the
character and general reformation of society, constrains
us to acknowledge his being a true benefactor to
21

22. The Path of Sunnah - 22 –
mankind.” [Extracted from foreword of ‘Taarikh-e-Hind’,
vol. 2, page 340]
2). Mr. Thomas Carlisle writes in his book, Heroes and
hero-worship, “The pure-hearted and one with cleansed
soul, Muhammad ρ, was free from worldly aims and
objectives. His thoughts were blessed and his character
totally blameless. He was an effective and forceful
reformist, who was sent by God to guide mankind. The
very speech of such a person was the voice of God.
Muhammad ρ maintained as his mission the propagation
of the truth, throughout his life. His followers can be found
in great multitudes throughout the world and there
remains no doubt in the veracity of Muhammad’s ρ
success.” [Extracted from ‘Asr Jadeed’, 18 August 1929]
3). A famous London tabloid, ‘Near East’ states, “If
we do not accept the value, greatness, virtue and honour of
the teachings and statements of Muhammad ρ, then in
reality we are devoid of intelligence.”
How unfortunate that this blessed lifestyle is revered and
praised by others, whereas we seek solace in the imitation
of others, following their ways and fashions. The cries of
ishq (love for Nabi ρ) are all false, empty and hollow! We
should ask ourselves the question as to whether we are
displaying any affiliation to the Sunnat by introducing and
following foreign ways and customs? The claims of love
for Allaah Ta`ala and Nabi ρ are empty and devoid of
substance. In this regard, the father of Molwi Ahmad Raza
Khaan Saheb, Molwi Naqi Ali Khaan Saheb, stated,
“Claims of love for Allaah Ta`ala and Rasulullaah ρ
without following the Sunnat is plain boasting and
bragging.” [Sarwarul Quloob, page 139]
The crux of the matter is that the Kitaab and Sunnat are the
basis of our creed, the foundation of our constitution, the
22

23. The Path of Sunnah - 23 –
fountainhead of our administration, the source of our
politics, the be all and end all of our living, the foundation
of all our dealings and the source and headquarters of
every aspect and ruling in our lives. There is not a single
aspect in our lives that ever falls out of the ambit of the
Shariah and its rulings. It is therefore imperative that we
practice rigidly on the Shariah.
Ijma and unanimity are also proofs in the Shariah
After the Qur`aan Majeed and Sunnat, Ijma is another
strong proof in the Shariah. The Ijma of the Khulafaa-e-
Raashiden, the Ijma of the Sahaabah τ and the Ijma of the
Ummat of Muhammad ρ , are all correct and proofs in the
Shariah. In this regard we will present some proofs to
corroborate this, and it is requested that these be studied
with an open unbiased mind.
The Khilaafat and Sunnat of the Khulafa-e-
Raashideen
Nabi ρ has likened each of his special companions to
guiding stars. It should also not be overlooked that just as
Nabi ρ lauded his special companions, this praise and
specialities were not restricted to them only. Allaah Ta`ala
declares in the Qur`aan Majeed, “Allaah has promised
those amongst you who believe, and do righteous good
deeds, that He will certainly grant them succession in the
earth, as He granted it to those before them, and that He
will grant them the authority to practice their religion, that
which He has chosen for them. And He will surely give
them in exchange a safe security after their fear,
(provided) they worship Me and do not associate anything
(partner) with Me. but whoever disbelieved after this, they
are the rebellious.” [Surah Noor, Aayat 55]
23

24. The Path of Sunnah - 24 –
This Aayat of succession displays the virtue and dignity
lauded onto the Khulafa-e-Raashideen.
The word ‘Istikhlaaf’ indicates that these personalities
were not like the normal worldly kings and rulers, they
were the deputies of the Rasul of Allaah Ta`ala ρ. They
were proclaiming the Divine government and were
foundation-builders of the Deen. They adhered firmly to
the Deen and its teachings until all fear and awe for the
non-Muslims dissipated. They remained worshipping their
Rabb in peace and contentment. Their condition was such
that, let alone their lives being free of the greater shirk
(ascribing partners to Allaah Ta`ala), they were even free
of the minor shirk (executing deeds for show, name and
fame). It is far from logic that Allaah Ta`ala places
someone on earth to propagate the Deen and administer the
Ummat, and that these chosen ones are deprived of the
blessings and trust of Allaah Ta`ala and His Rasul ρ.
This is the reason why Nabi ρ had appointed them as
paragons of Haqq and he had instructed us to follow them
diligently. In this regard, Hadhrat Irbaadh bin Saariyah τ
reports from Nabi ρ that he said, “Indeed those of you who
will live after me, will see many differences (of opinions).
It will be binding upon you (at that time) to hold on fast to
my Sunnat and the Sunnat of my rightly guided Khulafa-e-
Raashideen. Hold onto to it with your canines. And save
yourselves from innovations, because indeed every
innovation is a Bid’ah and every Bid’ah is deviation.”
[Tirmidhi, vol. 2, page 92 / Ibn Maajah, page 5 / Abu
Dawood, vol.2, page 279 / Musnad Daarmi, page 26 /
Musnad Ahmad, vol. 4, page 27 / Mustadrak, vol. 1, page
95] –Haakim and Zahabi have authenticated this narration.
Hadhrat Mullah Ali Qaari (rahmatullah alayh) states in
commentary of this Hadith, “The reason is that the
Khulafaa practiced on nothing besides his (Nabi’s ρ)
24

25. The Path of Sunnah - 25 –
Sunnat. Sunnat has been attributed to the Khulafaa
because either they practiced upon it or they chose it by
way of Qiyaas and deduction.” [Mirqaat alal Mishkaat,
vol. 1, page 30]
From this we understand that whatever the Khulafa-e-
Raashideen had deduced and practiced on by way of
Qiyaas or Ijtihaad, is also classified as Sunnat. According
to the blessed words of Nabi ρ, the Ummat has no choice
in following the Sunnat of the Khulafaa-e-Rashideen. They
have to adhere to it firmly. Shah Abdul Haqq Muhaddith
Dehlwi (rahmatullah alayh) (passed away 1052 A.H.)
writes in commentary, “If the Khulafaa-e-Rashideen
issued a decree on any matter, even though their ruling
may have been based on their Qiyaas or ijtihaad, it is also
in accordance to (to be classified as) Sunnat. It can never
be classified as Bid’ah, as some deviated people have
said.” [Ash-atul Lam`aat, vol. 1, page 130]
This text makes it apparent and clear that the ruling based
on the Qiyaas and Ijtihaad of the Khulafaa-e-Rashideen
are also classified as Sunnat, and according to the words of
Nabi ρ, it is necessary for us to adhere to and follow it.
Haafidh Ibn Rajab Hanbali (rahmatullah alayh) [passed
away 795 A.H.] states, “Sunnat is the term given to that
path which is followed and adhered to, upon which Nabi ρ
and the Khulafa-e-Raashideen treaded. This includes the
beliefs, actions and statements. This is the perfect
Sunnat.” [Jamiul Uloom wal Hikm, vol. 1, page 191]
It is as though the term Sunnat will also apply to the
actions and statements of the general Sahaabah τ, Tabieen
and Tabe-Tabieen (rahmatullah alayhim). However, the
complete and perfect Sunnat is only that which has been
mentioned. This is the reason why Sheikh Abdul Qadir
25

26. The Path of Sunnah - 26 –
Jilaani Hambali (rahmatullah alayh) [passed away 561
A.H.] defined the Ahle Sunnat Wal Jamaat thus, “It is
imperative for the Mumin that he follow the Ahle Sunnat
Wal Jamaat. Sunnat is that which is established from Nabi
ρ (be it practical or speech). Jamaat refers to (those
rulings) which the Sahaabah τ had unanimously agreed
upon during the time of the Khulafaa-e-Rashideen.”
[Ghun-yatut Taalibeen, page 195]
This is that group of the Ahle Sunnat Wal Jamaat which is
saved from every type of Bid’ah and innovation. In this
regard, Allamah Sayed Sanad Ali bin Muhammad Jurjaani
Al-Hanafi (rahmatullah alayh) [passed away 816 A.H.]
writes, “The Ahle Sunnat Wal Jamaat is that group which
is free from all types of bid`ahs.” [Sharah Mawaaqif, page
764]
In summary, the Sunnat of the Khulafaa-e-Rashideen is a
proof (in the Shariah) and its adherence is necessary upon
every Muslim. Whatever was agreed upon by the Sahaabah
τ during the era of the Khulafaa-e-Rashideen, is the
definition of ‘Jamaat’ according to Sheikh Saheb
(rahmatullah alayh). Without accepting this, the import of
Ahle Sunnat Wal Jamaat cannot be realised.
A misconception and its elimination
Some people are of the misconception that the Sunnat of
the Khulafaa-e-Rashideen comprises only that which is in
accordance to (the Sunnat of) Nabi ρ. They also believe
that if anything was not reported (in practice or speech) by
Nabi ρ and if the Khulafaa-e-Rashideen had carried it out
or instructed it, then it is not classified as Sunnat. In this
regard, the famous Ghair-Muqallid Aalim, Ameer
Yamaani, Muhammad bin Ismail [passed away 1143 A.H.]
writes, “It is established from the rules and laws of the
26

27. The Path of Sunnah - 27 –
Shariah that no Khalifah-e-Raashid can establish or
propagate a thing which was not established from Nabi ρ.
Hence, the congregating of Hadhrat Umar τ, who was a
Khalifah-e-Raashid, with the masses on nights of
Ramadhaan to perform Salaat (Taraaweeh), cannot be
termed a Sunnat, rather it is a Bid’ah.” [Subulus Salaam,
vol. 2, page 13]
These are his errors: Firstly, for anything to be classified as
a Sunnat of the Khulafaa-e-Rashideen, there is no need for
it to be precisely in accordance to the Sunnat practice of
Nabi ρ. Whatever they decreed through their Qiyaas or
ijtihaad is also classified as Sunnat. It is apparent that
whilst their own Qiyaas and ijtihaad was not reported from
Nabi ρ, the maqees alaih (basis of Qiyaas) was. For
example, both, Nabi ρ and Hadhrat Abu Bakr τ had
instructed 40 lashes and not more for an alcoholic, but
Hadhrat Umar τ had instructed 80 lashes, and this was also
Sunnat. Accordingly, Hadhrat Ali τ [passed away 40 A.H.]
stated, “Nabi ρ lashed 40 (lashes) and Abu Bakr 40
lashes and Umar 80 lashes—and all this was Sunnat.”
[Muslim Shareef, vol. 2, page 72 / Abu Dawood, vol. 2,
page 260 / Ibn Maajah, page 188]
Imaam Haakim (rahmatullah alayh) mentions also Hadhrat
Uthmaan τ in his sanad, “And Uthmaan also completed 80
lashes, and all this is Sunnat.” [Ma`rifat Uloomul Hadith,
page 181]
This narration is reported in Muslim Shareef, hence no
comment can be made on its authenticity and the narrator
is Hadhrat Ali τ, who well understood the definition and
differences between Sunnat and Bid’ah. This narration
clearly mentions the actions of Hadhrat Umar and
Uthmaan τ as Sunnat when it differs with the action of
27

28. The Path of Sunnah - 28 –
Nabi ρ. Imaam Nawawi (rahmatullah alayh) [passed away
676A.H.] states in commentary of this Hadith, “This
narration proves that Hadhrat Ali τ regarded the actions
of Hadhrat Umar τ with honour and that he regarded his
rulings and statements as Sunnat and on Haqq. He also
held the same opinion of Hadhrat Abu Bakr τ, contrary to
what the Shiahs propagate.” [Sharah Muslim, vol. 2, page
72]
If it were imperative that the orders and rulings of the
Khalifah-e-Raashid be in precise conformity to the rulings
of Nabi τ, then this ruling of Hadhrat Umar and Uthmaan τ
would have been bid’ah and not Sunnat.
Secondly, if the Sunnat of the Khulafaa-e-Rashideen had to
be in precise accordance to the Sunnat of Nabi ρ, then what
is the reason for the mentioning and exclusion of the
Khulafaa-e-Rashideen? In that case, even every believer
who is a strict adherent to the Sunnat of Nabi ρ will have
to be followed. In that case, there would be no speciality to
the Sahaabah τ, the Khulafaa-e-Rashideen and especially
the Sheikhain (Hadhrat Abu Bakr and Umar τ. Since Nabi
ρ had specifically stated his Sunnat and that of the
Khulafaa-e-Rashideen, there has to be some uniqueness in
it. Especially since Nabi ρ used a conjunctive word (‫ )و‬to
couple his Sunnat to that of the Khulafaa-e-Rashideen.
This factor remains however as to whether the Khulafaa-e-
Rashideen has a right to make (change) the Shariah. There
is no reality in this because the real Shaari’ is Allaah
Ta'ala. Even the Ambiyaa υ were the propagators and
not Shaari’. It will be explained further on that Qiyaas
and Ijtihaad are accepted in the Shariah. In such matters
the rulings, statements and practices of the Khulafaa-e-
Rashideen are not only proofs in the Shariah, in fact
according to the words of Nabi ρ they are Sunnat. In fact,
28

29. The Path of Sunnah - 29 –
the statements of the Khulafaa-e-Rashideen are regarded as
proofs based on the statement of Nabi ρ that we should
hold on fast to their Sunnat, with our canines. In this
instance, in reality we are obeying Nabi ρ, just as
obedience to Nabi ρ is obedience to Allaah Ta'ala. As
Allaah Ta`ala says, “And he who obeys the Rasul, has
indeed obeyed Allaah.” Nawaab Siddique Hasan Saheb
(rahmatullah alayh) [passed away 1307 A.H.] writes,
“After Nabi ρ those things which the Khulafaa-e-
Rashideen have established as Sunnat, are to be strictly
adhered to, based on the instruction of Nabi ρ to do so.”
[Ad-Deenul Khaalis, vol. 2 page 435]
As far as terming the action of Hadhrat Umar’s τ
appointing a Qaari to lead the Taraweeh Salaat in the
month of Ramadhaan as a bid’ah, this will be taken in a
lexicographic sense, which is not censured. This most
definitely cannot be regarded as a Shar`i bid’ah which is
accursed and censurable (this will be discussed more in
detail later on in the book, Insha-Allaah). It is
inconceivable that the Sahaabah τ would have accepted
and practised upon an evil bid’ah. They would not have
been worthy of the title ‘Khalifah Raashid’. How then
could they have been included as being guides? They
would never have allowed an evil bid’ah to continue
without having spoken against it and keeping silent.
Thirdly, Ameer Yamaani, refutes the statement of
Allaamah Barmawi, “Barmawi said when the four
Khulafaa have agreed on any matter then it is a proof (in
the Shariah), but not their individual views. The reality is
this that to follow is not Taqleed. Infact to follow (make
Iqtidaa) is one thing and Taqleed is another.” [Subulus
Salaam vol. 2 page 13]
29

30. The Path of Sunnah - 30 –
In this text Allaamah Ameer Yamaani refutes the view of
Allaamah Barmawi that every statement of the Khulafaa-e-
Rashideen is to be followed. Whatever the case might be
even their individual statements are proof. In our view to
make Iqtidaa, follow and Taqleed are all the same thing.
The ghair muqallid differentiates between these things. In
this regard, Nawaab Siddique Hasan Khan Saheb writes,
“The meaning of Taqleed is to follow without question the
view of that person whose view is not a proof. From this
we understand that to accept the statement of Nabi ρ and
to practice thereupon is not Taqleed, because the
statements and actions of Nabi ρ are in themselves
proofs.”
According to this definition, to accept every single
statement of the Khulafaa-e-Rashideen, albeit not Taqleed,
is however Iqtidaa and Ittibaa (to follow). The reason
being that it is binding upon us to accept and follow their
statements and actions, according to the explicit instruction
of Nabi ρ. A Hadith has been reported exhorting obedience
to Hadhrat Abu Bakr and Umar τ especially. “Rasulullaah
ρ said, ‘I do not know how long I will remain amongst
you, therefore you should follow Abu Bakr and Umar
after me.’” [Tirmidhi, vol.2, page 207 / Ibn Majah, page
10 / Musnad Ahmad, vol.5, page 385 / Mishkaat, vol.2
page 50 / Mustadrak, vol.3 page 75]
Imaam Haakim and Zahabi have authenticated this Hadith.
Sheikhul Islaam, Ibn Taimiyah (rahmatullah alayh) writes,
“The statements of Sheikhain are proof. When they have
both agreed, then it is not permissible to reject it.
Similarly the consensus of the four Khulafaa is also
proof (in the Shariah).” [Minhaajus Sunnah, vol. 3 page
162]
30

31. The Path of Sunnah - 31 –
The Sahaaba-e-Kiraam τ are also Mantles of Truth
and their Ijma’ is proof
After the Hadhrat Ambiyaa υ, none other is more pious,
abstentious and Allaah Ta`ala-fearing than the Sahaabah τ.
This is the reason why Allaah Ta`ala had blessed them
with His everlasting pleasure. “And the first to embrace
Islaam of the Muhajiroon and the Ansaar and also those
who followed them exactly. Allaah Ta`ala is well pleased
with them as they are well pleased with Him.” [Surah
Taubah, aayat 100]
Allaah Ta`ala had lauded the forerunners of this Ummat,
be they Muhaajireen or Ansaar, with His everlasting
Pleasure. According to some Tafseers, the Tabieen also
come within the ambit of this Aayat, and are included
in the Pleasure of Allaah Ta`ala. Allaah Ta`ala is pleased
with them and they are pleased with Him. Rasulullaah ρ
had also included them as paragons and guides of the Haqq
for us to follow. In this regard, Hadhrat Abdullaah Ibn
Umar τ [passed away 68 A.H.] reports that Nabi ρ said,
“The Bani Israeel are comprised of 72 sects and my
Ummat are divided into 73 sects. Every single sect will be
destined for the Fire except one.” The people enquired
from Nabi ρ which one sect will be saved, to which he
replied, “It will be that sect which will be on my path and
that of my Companions.” [Tirmidhi, vol. 2, page 89 /
Mustadrak, vol. 1, page 129 / Mishkaat, vol. 1, page 30]
In another narration, the words, “ ‫ ”و ه ا‬appears.
[Abu Dawood, vol. 2, page 275 / Mustadrak, vol. 1, page
128 / Ibn Majah, page 296 / Mishkaat, vol. 1, page 130]
That is, the successful sect will be that group which
follows the same path of the Sahaabah τ. This group will
31

32. The Path of Sunnah - 32 –
adhere firmly to Islaam. From this narration we realise that
just as the Sunnat of Nabi ρ and his Khulafa-e-Raashideen
are examples for us to follow, so too are the practices and
statements of the Sahaabah τ guides for us, as borne out in
the narration, “my path and that of my Companions.” Nabi
ρ had shown to us that his blessed way and that of his
revered Companions τ are paths to be followed and looked
up upon by the Ummat. This is the yardstick by which we
can gain proximity and closeness to Allaah Ta`ala. The
lives of the Sahaabah τ are paragons of Haqq and they are
the yardstick by which we can differentiate between Haqq
and baatil. Besides (by way of) Qiyaas, this narration is
proof that the Sahaabah τ are yardstick by which we can
differentiate between Haqq and Baatil. Contrary to what
some deviant sects have done by degrading and censuring
the Sahaabah τ, thereby scratching at the roots of Islaam
and defying the Qur`aan Majeed and the Sunnat of
Rasulullaah ρ.
The reliability, justness, integrity, trustworthiness and piety
of the Sahaabah τ are such well-accepted facts, upon which
the basis of Islaam rests. By criticising and censuring them,
a person is shaking and scratching at the foundation of
Islaam. Hadhrat Mullah Ali Qaari (rahmatullah alayh)
states, “And the Sahaabah, all of them are just and
reliable, because the Qur`aan Kareem, the Sunnat and
the consensus of reliable personalities denotes this
clearly.” [Mirqaat, vol.5 page 517]
Imaam Ibn Atheer Izzuddeen Ali bin Muhammed Jazri
(rahmatullah alayh) [passed away 630 A.H], writes, “The
Sahaabah τ share in every narration in all this, except
criticism and censure (Jarah Wa Ta’deel) because the
Sahaabah τ, all of them are just and reliable. No criticism
can be made of them since Allaah Ta`ala and His Rasul ρ
32

33. The Path of Sunnah - 33 –
had purified and sanctified them. This is such a famous
and well-known fact whose mentioning is even not
necessary.” [Asadul Ghaabit Fi Ma’rifati Sahaabah, vol.1,
page 2].
In summary, the Sahaabah τ are the yardstick for the
Ummat in matters of Haqq and baatil, good and bad,
Sunnat and bid’ah, reward and punishment, etc. etc.
Whatever they executed was Haqq, Sunnat and leading to
salvation. Every action and statement of theirs are means
of salvation for us and a means of elevation and good
fortune. Opposing and acting contrary to it only bodes
destruction and annihilation.
The famous ghair-muqallid Aalim, Maulana Hafez
Muhammed Abdullaah Saheb Ropari states, “To cite a
proof using the statement of the Sahaabah τ is included as
part of Islaam.” [Zameemah Risaalah Ahle-Hadith, page
3]
He further states, “and this is also clear that there is a
strong possibility that the statement of the Sahaabah τ are
taken from the Hadith of Rasulullaah ρ. And even if it is
from their understanding, then also its source can be
attributed to Nabi ρ, because the Sahaabah τ had noted his
way of proving and derivation. They understood well his
indications and suggestions. They were privy of the life of
Nabi ρ first-hand, which the rest of the Ummat were
deprived of. This is the reason why the Ijtihaad of those
who came later is always preceded by the statements of the
Sahaabah τ. Since the Sahaabah τ are equal in such
matters it is not necessary to pit the statements of one
against the other. Hence this is the meaning of using the
statements of the Sahaabah τ as proof.” [Ibid. page 8]
33

34. The Path of Sunnah - 34 –
If the Sahaabah τ had unanimously agreed on any matter,
then none can question or comment on it. Sheikhul Islaam
Ibn Taimiyah (rahmatullah alayh) [passed away 768A.H]
writes, “It is compulsory to follow the Ijma of the
Sahaabah τ. In fact the Ijma of the Sahaabah τ is a very
strong proof and precedes all others (i.e. those which are
not mansoos).” [Iqaamatud Daleel, vol.3, page 130]
Hafidh Addunya Imaam Ibn Hajr Asqalaani (rahmatullah
alayh) [passed away 852 A.H] writes, “Indeed the Ahle-
Sunnah Wal Jama’ah are unanimous that the Ijma of the
Sahaabah τ is Hujjat (proof in the Shariah).”[Fat-hul
Baari, vol. 3, page 266]
There are a multitude of citations proving the veracity of
the Ijma of the Sahaabah τ and it being Hujjat in the
Shariah, but we will suffice on just these few, since it
fulfils our present needs. This much has been established
that after the Qur`aan Majeed and Hadith Shareef, the lives
of the Sahaabah τ can also be used as a yardstick to
differentiate between Haqq and baatil.
Ijma-e-Ummat
The Ijma and consensus of the blessed Ummat, as a proof
in the Shariah, comes after the Sunnat of the Khulafa-e-
Raashideen and the Ijma of the Sahaabah τ. In lauding
praises and honour on this blessed Ummat, Allaah Ta`ala
states in the Qur`aan Majeed, “You are the best of nations,
who have been taken out for (the guidance) of mankind.
You encourage good and forbid from evil, and you bring
Imaan in Allaah.” [Surah Aal-e-Imraan]
Allaah Ta`ala has not described this Ummat as powerful
or wealthy, rather He has described them as the best and
fortunate. The reason being that it is the duty of this
34

35. The Path of Sunnah - 35 –
Ummat to encourage towards good works in this world and
to prevent from evil. This benefit is not only restricted to
one single nation, but rather for the benefit and salvation of
the entire mankind. Nabi ρ said, regarding this Ummat,
“You are the witnesses of Allaah on earth.” [Muttafiq
Alaih / Mishkaat, vol. 1, page 145]
Whatever this Ummat regards as good, Allaah Ta`ala also
regards as good, and whatever this Ummat regards as evil,
Allaah Ta`ala regards likewise. This Ummat are witnesses
of Allaah Ta`ala on earth. This is also the reason why on
the Day of Qiyaamah, the fate of all other previous
Ummats lies in the testification of this Ummat. Another
speciality of this Ummat is that they will never unite on
deviation.
After presenting this Hadith, Imaam Haakim (rahmatullah
alayh) [passed away 405 A.H.] comments, “This proves
that Ijma is a proof (in the Shariah).” [Mustadrak, vol. 1,
page 120]
Allamah Shamsuddin Abu Abdallah Az-Zahabi
(rahmatullah alayh) [passed away 748 A.H.] writes, “(This
Hadith) proves that Ijma of the Ummat is also a proof (in
the Shariah).” [Talkheesul Mustadrak, vol. 1, page 120]
Hadhrat Mullah Ali Qaari (rahmatullah alayh) writes in
commenting on the Hadith, “Indeed Allaah will not unite
this Ummat on deviation”, “In this Hadith is proof of the
veracity of Ijma.” [Mirqaat ala Mishkaat, vol. 1, page 30]
There are countless proofs denoting the veracity and
acceptability of Ijma’. This is also discussed in detail in
the chapters of Usools. The famous Sheikhul Islaam Ali
bin Muhammad Buzdawi Al Hanafi (rahmatullah alayh)
[passed away 482 A.H.] states, “The example of Ijma is
35

36. The Path of Sunnah - 36 –
like an aayat of the Qur’aan or Hadith-e-Mutawaatir. Just
as it is compulsory and binding to practice on this similar
is the case with Ijma. The denier of Ijma is a kaafir.”
[Usool Bazdawi, vol. 3, page 361]
Sheikhul Islaam ibn Taimiyah (rahmatullah alayh) states,
“And Ijma is one of the greatest proofs (in the Shariah).”
He state at another juncture, “And however Ijma of the
Ummah is Haqq in itself. This Ummat will never unite on
deviation. Similarly Saheeh Qiyaas is also Haqq and a
proof (in the Shariah).” [Al Husbah, page 59]
The practices of Khairul Quroon (best of eras) is also
a Hujjat
After the Sahaabah τ, the execution or exclusion of any
action by the Tabieen and Tabe Tabieen, is also a proof in
the Shariah. It is also necessary that we follow them. There
are numerous Ahaadith which prove this contention.
Keeping this discussion brief, we will cite here just a few.
Hadhrat Abdullaah Ibn Mas`ood τ [passed away 32 A.H.]
said, “Nabi ρ said, ‘The best of people are (those in) my
era, and then those after them and then those after them.
Thereafter such a nation will come whose promises will
precede their testification and whose testification will
precede their promises.” [Bukhaari, vol. 1, page 362 /
Muslim, vol. 2, page 309 / Masnad Tayaalisi, page 39 /
Mawaarid-uz Zam`aan, page 569]
Hadhrat Umar τ reports that Nabi ρ said, “I give you
Wasiyat regarding my Companions (that you follow them),
and then those who follow them and those who follow
them. Thereafter, falsehood will become rife, such that a
person will make promises without honouring it and testify
without seeking witnesses. Therefore for that person who
36

37. The Path of Sunnah - 37 –
wishes to enter Jannat, he should not deviate from the
Jamaat.” [Masnad Abu Dawood Tayaalisi, page 7 /
Mustadrak, vol. 1, page 114 / Mishkaat, vol.2, page 554]
Hadhrat Imraan bin Husain τ [passed away 52 A.H.]
reports from Nabi ρ, “Rasulullaah ρ said, ‘The best of
people are (those) in my era, then those after them and
then those after them. Thereafter such a people will come
who will bear testimony even before they are asked.”
[Mustadrak, vol.3, page 471 / Tirmidhi, vol.2, page 45]
Another narration has it in the following words, “(And
after the best of eras) such a people will come who will
deceive and they will not be trusted with Amaanat.”
[Tirmidhi, vol.2, page 45]
Another narration has it thus, “And these people will take
oaths and not fulfil them.” [Abu Dawood, vol.2, page 284]
This is demonstrated clearly by these narrations that the
people who will come after the best of eras will be such
that they do not value and grant due respect to the Deen, as
was done during the best of eras. Lies and deceit will
become rife. Unnecessary and unfounded oaths will be
taken. Amaanat will have no value and deceit will become
a trade. People will be devoid of the fear of Allaah Ta`ala
and concern for Aakhirah. In satisfying the stomach,
people will not differentiate between Halaal and Haraam.
People will take oaths and vows and make no effort in
fulfilling them. In short, every aspect of their lives will be
corrupt. It is apparent that trustworthiness, truthfulness and
love for the Haqq which was prevalent during the best of
eras, will be no more after their passing. After the Khairul-
Quroon, besides lies, deceit, mistrust and false oaths all
sorts of bid’ahs will emerge which will oppress this Deen
of Islaam. Bid’ah will replace the Sunnah. Without doubt
37

38. The Path of Sunnah - 38 –
fitnahs also reared their head during the time of the
Khairul-Quroon, but—firstly they were much less then the
worldly and Deeni fitnahs which came later on and
secondly the majority during the Khairul-Quroon rejected
it. In fact, they even sacrificed their lives to annihilate
these fitnahs. This commitment and urge to combat evil is
sorely lacking in those who came afterwards.
Hadhrat Aishah τ narrates, “A man asked Nabi ρ who is
the best of people. He replied, ‘The era in which I am and
then the second and then the third.’” [Muslim Shareef, vol.
2, page 309]
Hadhrat Imaam Muhyuddeen Abu Zakariyya bin Sharf An-
Nawawi (rahmatullah alayh) [passed away 676 A.H.],
commenting on this Hadith, cites different interpretations
for the word ‫( ن‬era). In the end he states, “The correct
view is that the era of Nabi ρ was that of the Sahaabah τ,
the second was that of the Tabieen and the third of the
Tabe Tabieen.”[Sharah Muslim, vol. 2, page 309]
From the foregoing discussion this is apparent, that there
are three eras which were included as being the best of
eras. It is these three eras which are called Quroon-e-
Thaalitha (the three eras) and Quroon Mash-hoodun laha
bil Khair (The eras which have been classified as the best).
This much has also been established that the first of these
three eras is that of the Sahaabah τ, the second of the
Tabieen (rahmatullah alayhim) and the last of the Tabe
Tabieen (rahmatullah alayhim).
The famous Islaamic historian, Allamah Abdur Rahmaan
bin Khuldoon Al-Maghrabi (rahmatullah alayh) [passed
away 808 A.H.] writes, “It is appropriate that the Salf
carry forth their actions on that which the Sahaabah τ and
Tabieen expressed themselves. They were the best of this
Ummat. If we make them the targets for abuse, then who
38

39. The Path of Sunnah - 39 –
are we going to specify as paragons of justice? And Nabi ρ
said, ‘The best of people are (in) my era and then those
after them.’ He said this twice or thrice. ‘Thereafter lies
will become rife.’ That was the era of justice which he
specified for the first (three) eras. Be warned! Save
yourselves and your tongues from making any one of them
targets for your abuse.” [Muqaddamah Ibn Khuldoon,
page 218]
The Allaamah further states in describing the word adaalat
(justice), “Adaalat is a wazeefah (daily practice) and a
speciality of the Deen.” [Muqaddamah, page 224]
It has been established that the ‘best of eras’ includes the
first three eras, that is, the era of the Sahaabah τ, Tabieen
and Tabe Tabieen (rahmatullah alayhim). It also stated in
the books where the personalities of the Deen are
mentioned, that this (best) era lasted until around the
220 A.H. These are the personalities in whose steps we are
to follow, thereby gaining eternal salvation. This was the
best of groups in this Ummat. It is appropriate that at this
juncture we consider and cast a fleeting glance on those
who raise objections on the personalities of these great
eras. Let us see what the other group has to say.
Molwi Abdus Samee Saheb writes, “The narrations of
Hadhrat Abdullaah Ibn Mas`ood, Hadhrat Abu Hurairah
and Hadhrat Imraan bin Hussain τ which appear in
Muslim Shareef etc. appear with doubt. Some narrations
state that Nabi ρ mentioned two eras after his and some
three. How do we know that the best of eras were three or
maybe four…” [Anwaarus Saati`a, page 20]
Reply:
39

40. The Path of Sunnah - 40 –
The narrations which we had listed of Hadhrat Abdullaah
Ibn Mas`ood, Hadhrat Umar bin Khattaab, Hadhrat Imraan
bin Hussain and Hadhrat Aishah (radhiallahu anhum
ajmaeen) are all specific regarding three eras. There is no
question about a fourth era. The narration of Hadhrat Ibn
Mas`ood τ appears on several occasions in Bukhaari
Shareef (for example, vol. 1, page 362 / vol. 1, page 515 /
vol. 2, page 951 and vol. 2, page 985). None of these
appears with any words of doubt nor do they mention a
fourth era. The narration of Hadhrat Ibn Mas`ood reported
by Imaam Muslim also has no doubt in it. However, as for
those narrations which were reported in the second
category by Imaam Muslim (rahmatullah alayh), by
Hadhrat Ibn Mas`ood, Hadhrat Abu Hurairah and Hadhrat
Imraan bin Hussain (radhiallahu anhum ajmaeen) there
appear some words of doubt. However, the principles and
rules of Imaam Muslim (rahmatullah alayh) are to be
considered. He states in his Muqaddamah (foreword) on
pages 3 and 4, “In the first category we will only report
narrations from such narrators whose memory and
reliability are above question, and there appears no doubt
or error (in their narrations). In the second category we
will narrate such narrations where the narrators’ memory
and reliability are not of the same standing as those of the
first and also error and doubt does creep into them.” In
accordance to this principle and categorisation of Imaam
Muslim (rahmatullah alayh), the narration of three eras is
absolutely authentic. As for those narrations where four
eras are mentioned, this is due to the doubt and uncertainty
of the narrators. This is the reason why, after mentioning
the narrations wherein there is doubt, Imaam Muslim
(rahmatullah alayh) lists the narration of Hadhrat Aishah τ,
wherein she mentions three eras, as a seal over the other
uncertain narrations. This is to confirm that only three eras
are applicable. The narration of three eras are authentic and
the ones with doubt are due to the uncertainty of the
40

41. The Path of Sunnah - 41 –
narrators. The fact that Imaam Muslim placed these
narrations in the second category are also worthy of
consideration. In some of them these words appear, “And
Allaah knows best, did he ρ mention three (eras) or not.”
And in some narrations it appears thus, “I do not know
whether Rasulullaah ρ mentioned after his era another two
or three.”
The same words are quoted from Hadhrat Imraan τ in
Bukhaari Shareef. From these narrations we discern the
uncertainty of the narrators regarding the exact words of
Nabi ρ. This uncertainty has no bearing on the narrations
of certitude which were reported (from amongst others,
Hadhrat Ibn Mas`ood, Hadhrat Umar, Hadhrat Aishah τ,
etc.). These narrations specifically state only three eras.
There is absolutely no words or doubt or uncertainty in
their narrations. It is indeed strange that one will consider
the narrations which have doubt and uncertainty as to the
exact number of eras mentioned by Nabi ρ and completely
bypass and ignore those (many) narrations wherein there is
certitude.
Another objection
Molvi Abdus Samee Saheb states further that these
narrations mention the word ‫ ن‬which has many possible
meanings. This word could mean the leader of a tribe, and
according to some it could mean an era, and here also there
is a difference of opinion, since it could refer to 10, 40, 70,
100 and even 120 years. [Anwaarus Saat’ia, page 20]
Reply
This is a grave error of the Molvi Saheb that he sometimes
extracts the meaning from the dictionary and sometimes he
takes support by using the definition of others. Had he
taken the little effort to refer to and study the Hadith of
41

42. The Path of Sunnah - 42 –
Nabi ρ, then all his doubts and reservations would have
been removed. He had realised by himself and conceded
that some narrations are explanations and commentaries of
others [Anwaarus Saat`ia, page 27]. The narration of
Hadhrat Aishah τ which was mentioned earlier as stated in
Muslim Shareef where Nabi ρ replied to the question of
someone that the best of eras is the one in which he ρ is,
and thereafter the next and then the next. This reply was
given by Nabi ρ to the question: Who are the best of
people? We establish from this clear and authentic
narration that Nabi ρ had restricted the best of eras to three.
By the use of the word ّ , Nabi ρ differentiated between
the three eras. Another point is that Nabi ρ did not refer to
the meaning of ‫ ن‬as being the leader of a tribe, and there
is no need for us to refer to or page through a dictionary to
see this! In fact, Nabi ρ referred to ‫ ن‬as being a
generation of people (an era). He further clarified that this
first era (generation) referred to that of the Sahaabah τ, and
the second to the Tabieen and the last to the Tabe Tabieen
(rahmatullah alayhim ajmaeen).
Hadhrat Abu Saeed Khudri τ reports that Nabi ρ said,
“Such a time will dawn on the people when a group
amongst them will wage jihad. It will be asked of them if
any one of them is a companion of Rasulullaah ρ
(Sahaabi), to which the reply will be in the affirmative.
They will attain victory on account of this. And then such a
time will dawn on the people when a group amongst them
will wage jihad. It will be asked of them if any one of them
is a companion of the Companions of Rasulullaah ρ
(Tabieen), to which the reply will be in the affirmative.
They will attain victory on account of this. And then such a
time will dawn on the people when a group amongst them
will wage jihad. It will be asked of them if any one of them
is a companion of the companions of the Companions of
42

43. The Path of Sunnah - 43 –
Rasulullaah ρ (Tabe Tabieen), to which the reply will be in
the affirmative. They will attain victory on account of
this.” [Bukhaari Shareef, vol. 1, page 515 / Muslim
Shareef, vol. 2, page 308]
The narration of Hadhrat Aishah τ is as crystal clear as
daylight that the meaning of the best of eras is not
ambiguous. In fact, according to the blessed words of Nabi
ρ the best of eras are the first, second and third
(generations of Islaam). Even the word ‫ن‬ is not
ambiguous and refers to an era and generation. Now
considering the narration of Hadhrat Abu Saeed Khudri τ,
we see clearly that the best of eras are those of the
Sahaabah τ, Tabieen and Tabe Tabieen (rahmatullah
alayhim). There is no need for us to interpret the word ‫ن‬
to mean 40, 70, 100 or 120 years. In the presence of the
authentic and clear Ahaadith, there is no need to pay
any heed or attention to this Molvi Saheb’s writings.
Note:
There is a narration of Hadhrat Abu Saeed Khudri τ which
appears in Muslim Shareef in the second category as a
corollary, which mentions four eras. However, Haafidh Ibn
Hajar (rahmatullah alayh) writes in commentary,
“Regarding the narration in Muslim where four eras are
mentioned, this is a unique narration. Most of the
narrations are limited to three (eras).” [Fat-hul Baari, vol.
7, page 2]
From this we realise that according to the authentic
narrations there are only three eras, which include that of
the Sahaabah τ, Tabieen and Tabe Tabieen (rahmatullah
alayhim). The mentioning of the fourth era which appears
in some narrations, are, according to the Muhadditheen
unique and exceptional cases. It is an accepted principle
43

44. The Path of Sunnah - 44 –
of Hadith that a unique narration cannot be taken and
used to estrange authentic narrations. The unique
narrations are themselves not taken into consideration
as reliable proof. [See Taujeehun Nazar, page 221]
Third objection
This Molvi Saheb states, “No one should labour under the
impression that whatever occurred during the first eras
was all good and blameless, because all bid`ahs, like qadr,
arjaa, khuruj, rafadh, etc. were born in the third era. The
Ahle Sunnat Wal Jamaat cannot use or base this ‘best of
eras’ as a reason for good.” [Anwaarus Saat`ia, page 29]
Mufti Ahmad Yaar Khaan Saheb had excelled by stating,
“The meaning is not this that during those three eras any
deed which was initiated by just anyone is regarded as a
Sunnat. There is mentioning here even of being Sunnat.
Otherwise the creeds of Jabariyyah and Qadariyyah were
initiated during the era of the Tabieen. The assassination
of Hadhrat Hussain τ and the oppressions of Hajjaaj bin
Yusuf also occurred during this era. So what,
Nauthubillah, can we refer to these also as Sunnat?” [Jaa-
al Haqq wa Zahaqal Baatil, page 217]
Reply
Both these objectors are guilty of one principle error. They
seek excuse for opening the doors of bid’ah by using long
arguments. They seek to prove that if the best of eras refers
to the Sahaabah τ, Tabieen and Tabe Tabieen, then what
about the accretions and evils which took place during
those times?
44

45. The Path of Sunnah - 45 –
Whereas no one has ever labelled these evils as being
Sunnat. They seek to prove that since these accretions took
place during the best of eras, we should either label them
all as Sunnat or not use this argument of the ‘best of eras’
against any innovation (that if it did not occur then, it is not
part of Deen). There should be no impediment in their
branding any innovation as whether it is a Sunnat or at
least a Bid`ah-e-Hasanah. In reality they have not
pondered deeply into the matter. There is no argument that
the word ‫ ن‬refers to an era/generation. However, Nabi ρ
had himself defined and narrowed down the scope and
options of this meaning. It is clearly gleaned from the
Hadith that Nabi ρ did not refer to the word ‫ ن‬as
merely an era but rather as the individuals of that era.
There is a world of difference between an era and the
individuals of an era. In this instance it is clear that the
reference here is specifically to the Sahaabah τ, Tabieen
and Tabe Tabieen (rahmatullah alayhim). They were the
individuals who lived in those eras. In this regard we had
already quoted from Imaam Nawawi (rahmatullah alayh)
and Ibn Khuldoon that the reference of ‘best of eras’ is
made to the pure and chaste souls who were the Sahaabah
τ, Tabieen and Tabe Tabieen (rahmatullah alayhim). In
fact, if one peruses and studies the Hadith, even scantily,
then this fact will be apparent. The Hadith of Hadhrat
Aishah τ clearly states that the question asked to Nabi ρ
was: Who are the best of people? The questioner asked
regarding a group of persons and not regarding a time-
frame. In reply to this question Nabi ρ replied that the best
of people are his Companions and then the next and the
next. It is illogical that when the questioner asked
regarding a group pf people and the reply should be
regarding merely a time-frame. There would be a world of
difference between the question and answer, in that case.
One narration in Bukhaari Shareef states, “The best of
people are (in) my ‫ ,” ن‬another narration states, “The best
45

46. The Path of Sunnah - 46 –
of you are (in) my ‫ .” ن‬A narration in Muslim Shareef etc.
states, “The best of my Ummat are (in) my ‫ ”. ن‬All these
narrations demonstrate as clear as daylight that Nabi ρ was
not referring to the time in which he was residing, rather
the words ‫ آ ,ا س‬and ّ ‫ ا‬all refer to particular
ُ
inhabitants and people who lived in those respective
eras.
Even the narration of Hadhrat Umar τ, which was
mentioned previously, where Nabi ρ said that he is making
a bequest regarding his Sahaabah τ, and then those after
them and those after them (that they be followed), clearly
expounds this view. Nabi ρ did not say that he is making
a bequest about the era in which the Sahaabah τ,
Tabieen and Tabe Tabieen live. In short, Nabi ρ did not
bequest that the three eras in which those personalities
lived be followed, rather that these personalities,
themselves, be followed. As for the sanctity of the
Sahaabah τ themselves, there is no need to dilate and
expound. The Tabieen (rahmatullah alayhim) were those
who followed in the footsteps of the Sahaabah τ, and the
Tabe Tabieen followed in the footsteps of the Tabieen
(rahmatullah alayhim). If the Tabe Tabieen were not
following in the shade of the Tabieen or the Tabieen not in
the shade and mould of the Sahaabah τ, then they would
not have been worthy to be called thus. These titles (of
Tabieen and Tabe Tabieen) would not have been
applicable. Like the title of Sahaabah, which refers to that
person who saw Nabi ρ in the state of Imaan and died a
Muslim. The person who deviated from the Path of Nabi ρ
was not a Sahaabi. Such a person was either a murtadd or
munaafiq.
Keeping all this in mind, let us now ask Molvi Abdus
Samee Saheb and Mufti Ahmad Yaar Khaan, which
Sahaabi, Tabiee or Tabe Tabiee initiated a bid’ah,
46

47. The Path of Sunnah - 47 –
became Jabariyyah, Qadariyyah or Raafidhi? Which
Tabiee assassinated Hadhrat Imaam Hussain τ or
consented to the oppression of Hajjaaj? It is clear that
these perpetrations and even worse did take place during
that era, but this is not what is meant for us to follow in
those eras.
We are to follow in the shade and footsteps of the
inhabitants of those eras, namely the Sahaabah τ, Tabieen
and Tabe Tabieen (rahmatullah alayhim). None of these
great personalities ever initiated any bid’ah or
perpetrated oppression. As for those who deviated from
the Path shown by Nabi ρ, they were neither Sahaabah,
Tabieen nor Tabe Tabieen. We have not been asked to
follow these transgressors or their ways. In fact, we have to
oppose them and their ways. As for any of their ijtihaadi
errors, this is entirely another matter. The blatant error of
Molvi Abdus Samee and Mufti Ahmad Yaar Khaan is that
they misinterpreted the meaning of the term ‘best of eras’.
Mufti Ahmad Yaar Khaan Saheb, also stated in further
objection to his understanding of the ‘best of eras’, “There
is no mention here of being Sunnat.” Subhaanallah! What
a strange manner of thinking for a mufti. The fact that Nabi
ρ stated that the Sahaabah τ, Tabieen and Tabe Tabieen
(rahmatullah alayhim) be followed and that their Path not
be deviated from, then this in itself is part of his ρ, Sunnat.
It is clearly stated in the Hadith of Hadhrat Umar τ that
Nabi ρ said, “I make a bequest for you (to follow) my
Companions, then those after them and then those after
them….Hold on fast to the Jamaat.”
Our Nabi ρ has explicitly instructed that we stay firm with
the Jamaat of Sahaabah τ, Tabieen and Tabe Tabieen and
not leave their Path. And then Mufti Saheb says that there
47

48. The Path of Sunnah - 48 –
is no mention of Sunnat! It is as though according to Mufti
Saheb, the bequest and explicit instruction of Nabi ρ is not
part of the Sunnat. He implies that the actual word Sunnat
must appear otherwise it is not Sunnat.
This then is the research of Mufti Ahmad Yaar Khaan.
Now listen to what Molvi Abdus Samee Saheb has to say.
After mentioning the Ahaadith of the Khairul Quroon, he
writes, “No mention is made of bid’ah or innovation in
these narrations.” [Anwaarus Saat`ia, page 26] – This is
also a strange way of extracting proof.
There is no mention in these narrations of bid’ah or
innovation, but Nabi ρ had made a bequest and given an
explicit instruction to hold firmly to the Path of the
Sahaabah τ, Tabieen and Tabe Tabieen. The reason being
that these personalities understood fully the true meaning
of following the Sunnah and acquiring the Pleasure of
Allaah Ta`ala and Nabi ρ. They had true fear of Allaah
Ta`ala and were perfect examples for the Ummat in
practicing the Deen. In another narration, Nabi ρ said,
“Save yourselves from innovations. Every innovation is a
bid’ah and every bid’ah is deviation. Whoever innovates in
this matter (Deen) of ours is not of us and is rejected.” In
this Hadith, we are explicitly instructed to save ourselves
from bid’ah. In the Hadith of Khairul Quroon a bequest is
made to follow. Nabi ρ emphasised practicing and
following the Path of Sunnat. This implies that the Path
followed by the seniors is the Sunnat. And the Hadith
where bid’ah is discouraged, is a clear exposition that
opposing and acting contrary to the ways of Khairul
Quroon is bid’ah, innovation and rejected.
Fourth Objection
48

49. The Path of Sunnah - 49 –
Molvi Abdus Samee Saheb writes that Hadhrat Shah
Waliullah Saheb (rahmatullah alayh) states in Izaalatul
Khufa that from the Khairul Quroon the first era ended
with the demise of Nabi ρ, the second with the demise of
Hadhrat Umar τ and the last with Hadhrat Uthmaan τ, who
was martyred in 35 A.H. And that Maulana Ahmed Ali
Saheb Saharanpuri (rahmatullah alayh) [passed away 1297
A.H] stated that this interpretation of Khairul Quroon
appears most appropriate and applicable. [Anwaarus
Saat`ia, page 21]
Reply
The import of Hadhrat Shah Saheb’s view would be that to
follow the beliefs, path and actions of all the Sahaabah τ,
Tabieen and Tabe Tabieen who came after the martyrdom
of Hadhrat Uthmaan τ, is contrary to the Khairul Quroon.
This view is clearly and absolutely baatil.
Firstly because in the first authentic narrations it has been
established that it is necessary for the Ummat to follow in
the footsteps of the general Sahaabah τ, Tabieen and Tabe
Tabieen (rahmatullah alayhim). Nabi ρ had made an
explicit bequest in this regard. How is it possible for
Hadhrat Shah Saheb (rahmatullah alayh) to ever act in
contrary to the Path shown in Khairul Quroon?
Secondly, Hadhrat Shah Saheb (rahmatullah alayh), in
Izaalatul Khufa mentioned this in the context of explaining
the Khilaafat which was in accordance with the
Nubuwwat. He was explaining that the perfect examples of
Khilaafat and administration lasted upto the era of Hadhrat
Uthmaan τ. He most certainly did not mean that the era
of goodness itself ended with the martyrdom of
Hadhrat Uthmaan τ. There is no doubt that the goodness
which was in the first era was not the same as in the second
49

50. The Path of Sunnah - 50 –
and likewise the third. Notwithstanding this, the third era
was nevertheless part of the Khairul Quroon.
Thirdly, if we have to assume that Hadhrat Shah Saheb
(rahmatullah alayh) did in fact mean that the Khairul
Quroon ended with the martyrdom of Hadhrat Uthmaan τ,
then too this does not exclude the compulsion for us to
follow that rest of the Sahaabah τ, Tabieen and Tabe
Tabieen (rahmatullah alayhim), or that we accept their Path
as a means of salvation. Hadhrat Shah Saheb (rahmatullah
alayh) himself states as follows, “I say that the Firqatun
Naajia (successful sect) is that one which follows those
beliefs and practices expounded in The Kitaab and
Sunnah; and upon which were the Sahaabah τ and
Tabieen…and the unsuccessful sects are those whose
beliefs are contrary to that of the Salf and their actions
are contrary as well.” [Hujjatullahil Baalighah, vol. 1,
page 170]
Peruse this text over and over again and you will see that
Hadhrat Shah Saheb regards the Path followed by the
Sahaabah τ and Tabieen (rahmatullah alayhim) as being
the Path of Success. He further explains that any belief
and/or action which is contrary to theirs leads to deviation.
At another juncture he states regarding the Firqatun Naajia
and Ahle Haqq, “These personalities had diligently
followed the Ahaadith of Nabi ρ and the Aathaar of the
Sahaabah τ, Tabieen (rahmatullah alayhim) and Aimmah-
e-Mujtahideen.” [Hujjatullahil Baalighah, vol. 1, page
149]
Amongst the famous Aimmah-e-Mujtahideen was
Hadhrat Imaam Abu Hanifah (rahmatullah alayh)
[passed away 150 A.H], who was a Tabiee. Other famous
among the Aimmah-e-Mujtahideen included Imaams
50

51. The Path of Sunnah - 51 –
Maalik, Shaafi` (rahmatullah alayhim), etc., who were
amongst the Tabe Tabieen. In short, Hadhrat Shah Saheb
(rahmatullah alayh) considered the Path of Success as
being found in following the ways of the Sahaabah τ,
Tabieen and Tabe Tabieen (rahmatullah alayhim). Any
opposition to them and their ways leads to deviation. All
this clearly proves that it is the view of Hadhrat Shah
Saheb (rahmatullah alayh) that it is necessary to follow not
only the Khulafaa-e-Raashideen but also the rest of the
Sahaabah τ, Tabieen, etc. He is also of the view that
success and salvation is limited to this Path.
Note
In differentiating between Sunnat and bid’ah, some have
constrained the definition of Khairul Quroon to be
whatever has not been established from the beliefs and
actions of Nabi ρ, some Sheikhein, some Khulafa-e-
Raashideen. Others have limited Khairul Quroon to be the
era of the Sahaabah τ and Tabieen. This does not in any
way limit the Khairul Quroon. All these limitations have
been stated merely in accordance to the needs of the
writers at that time. Mentioning of one does not
necessarily exclude the others. And as for those who
have defined in toto the Khairul Quroon and described
bid’ah to be whatever does not conform to the actions,
beliefs and ways of the Sahaabah τ, Tabieen and Tabe
Tabieen (rahmatullah alayhim), have basically summarized
and incorporated all the others (who have only mentioned
parts of the Khairul Quroon).
By not understanding this principle, Molvi Abdus Samee
Saheb in Anwaarus Saat`ia, Mufti Ahmed Yaar Khaan
Saheb in Jaa-al Haq, and other like-thinking bid’ah-lovers
have in their respective writings misled the masses.
51

52. The Path of Sunnah - 52 –
Islaamic Fiqh and Qiyaas are also Shar`i proofs
Nabi ρ was well aware of the fact that the needs and
environment of mankind are not stagnant and evolutionary.
The needs and situations of man have to adapt to the
surrounding changes. It was for this reason that he ρ did
not issue rulings on numerous occasions and did not deem
it appropriate to do so. He left these matters to the
discretion and understanding of those who believed in
Allaah Ta'ala, His Rasul ρ and the Last Day. He left it to
them to base their rulings on the principles outlined in the
Qur`aan Majeed and Sunnat. Those who adhere strictly to
the Qur`aan Majeed and Sunnah will deduce what is Haqq.
They will most certainly find the Haqq and correct Path in
their ijtihaad, when they use the Qur`aan Majeed and
Sunnah as their guide. This is called fiqh or Qiyaas. A
Mujtahid can be either correct or in error.
However, if the Mujtahid had utilised his total efforts and
applied his judgement to the best of his ability and
research, then he will not be sinning if he errs, he will in
fact, be rewarded. In this regard, Hadhrat Abdullaah Ibn
Umar and Hadhrat Abu Hurairah τ report, “Rasulullaah ρ
said, ‘If a Haakim (one who makes a ruling) issues a
ruling based on ijtihaad, and he is correct, then he will
receive double reward, and if a Haakim makes ijtihaad
and errs, then he will receive one reward.” [Bukhaari
Shareef, vol. 2, page 1092 / Muslim Shareef, vol. 2, page
76 / Mishkaat Shareef, vol. 2, page 324]
The reason being that Allaah Ta`ala does not let the sincere
effort of any bandah go to waste. Whatever time and effort
the Mujtahid expands in his Ijtihaad is duly reward by
Allaah Ta`ala. When he deduces a correct ijtihaad, then he
is rewarded for his effort and for being accurate. However,
the condition is that the Mujtahid must in the true and real
52

53. The Path of Sunnah - 53 –
sense be a Mujtahid, otherwise the other Hadith will apply
wherein Nabi ρ states that the ruling of an ignoramus
only leads him to The Fire of Jahannum [Abu Dawood,
Ibn Maajah and Mishkaat, vol. 2, page 324]
This Hadith clearly states that the ijtihaad of a Mujtahid
earns him reward regardless of his outcome. Let us take a
look at the narration of Hadhrat Ma`aaz bin Jabal τ [passed
away 18 A.H.], as a further confirmation and testification.
On the occasion when Nabi ρ was sending him off to
Yemen, as the governor, he ρ asked him, “How will you
rule on any matter which presents itself to you?” He
replied, “I will rule in accordance to the Kitaabullaah.”
Nabi ρ asked, “What if you do not find (an answer) in the
Kitaabullaah?” He replied, “Then (I will seek it) in the
Sunnah of Rasulullaah ρ.” Nabi ρ asked, “What if you do
not find it in the Sunnah of Rasulullaah ρ?” He replied, “I
will then rule according to my opinion.” Nabi ρ then
placed his blessed hand on his (Hadhrat Ma`aaz’s -
radhiallahu anhu) chest and exclaimed, “All praise to that
Being Who has blessed his Rasul’s messenger with the
taufeeq, wherewith His Rasul is pleased.” [Mishkaat, vol.
2, page 324]
Haafidh Imaaduddeen ibn Katheer (rahmatullah alayh)
[passed away 774 .H.], states after reporting this Hadith,
“The isnaad (chain of narrators) of this narration are
reliable and dependable.” [Tafseer, vol. 1, page 3]
In this narration, Nabi ρ praised and expressed shukr unto
Allaah Ta`ala for the statement of Hadhrat Ma`aaz τ that
he will use his opinion (i.e. make Qiyaas) on any matter
which he cannot find a solution to in the Qur`aan Majeed
and Sunnah.
53

54. The Path of Sunnah - 54 –
This proves that Nabi ρ did not restrict the Ummat to
established rules and laws, so that if any matter presents
itself to the Ummat, right until Qiyaamah, which is not
found clearly in the Qur`aan Majeed or Sunnah then they
will not be stuck or at a loss. Whenever any matter
presented itself before Hadhrat Abu Bakr τ [passed away
13 A.H.], then he would seek its solution in the Qur`aan
Majeed or Sunnah of Rasulullaah ρ. If he did not find the
solution therein, then he would make ijtihaad.
“Indeed when Hadhrat Abu Bakr τ was faced with any
matter (to be ruled on) and he did not find for it (a
solution) in the Kitaabullah or in the Sunnat of
Rasulullaah ρ, then he would say, ‘I make ijtihaad with
my opinion, if it is correct then it is from Allaah Ta`ala and
if in error, then it is from myself and I seek forgiveness
from Allaah Ta`ala.’” [Tabqaat Ibn As`ad, vol.3, page
136]
Hadhrat Umar τ wrote to the famous Tabiee, Qaadhi
Shuraih (rahmatullah alayh) [passed away 85 A.H]
advising him to practice ijtihaad after exhausting all
avenues in the Qur`aan Majeed, Sunnat and Ijma. [See
Masnad Daarmi, page 34 and Kanzul `Ummaal, vol.3,
page 174]
Similarly Hadhrat Abdullaah Ibn Mas`ood also advised
making Qiyaas and ijtihaad after Ijma [Masnad Daarmi,
page 34]. This was the practice of Hadhrat Abdullaah Ibn
Abbaas τ that when he found no solution in the
Kitaabullah, Sunnah or Hadhrat Abu Bakr and Hadhrat
Umar τ, then he would say, “This is from my opinion.”
[Masnad Daarmi, page 33 / Mustadrak, vol.1, page 130]
In summary the majority Ahle Islaam have accepted Shar`i
Qiyaas as a proof in the Shariah. In this regard Nawaab
Siddique Hasan Khaan Saheb states, “The majority
54